Though relatively unsung in the English-speaking world, Jean Rouch (1917–2004) was a towering figure of ethnographic cinema. Over the course of a fifty-year career, he completed over one hundred films, both documentary and fiction, and exerted an influence far beyond academia. Exhaustively researched yet elegantly written, The Adventure of the Real is the first comprehensive analysis of his practical filmmaking methods.
Rouch developed these methods while conducting anthropological research in West Africa in the 1940s–1950s. His innovative use of unscripted improvisation by his subjects had a profound impact on the French New Wave, Paul Henley reveals, while his documentary work launched the genre of cinema-vérité. In addition to tracking Rouch’s pioneering career, Henley examines the technical strategies, aesthetic considerations, and ethical positions that contribute to Rouch’s cinematographic legacy. Featuring over one hundred and fifty images, The Adventure of the Real is an essential introduction to Rouch’s work.
Scholars have long recognized that ethnographic method is bound up with the construction of theory in ways that are difficult to teach. The reason, Allaine Cerwonka and Liisa H. Malkki argue, is that ethnographic theorization is essentially improvisatory in nature, conducted in real time and in necessarily unpredictable social situations. In a unique account of, and critical reflection on, the process of theoretical improvisation in ethnographic research, they demonstrate how both objects of analysis, and our ways of knowing and explaining them, are created and discovered in the give and take of real life, in all its unpredictability and immediacy.
Improvising Theory centers on the year-long correspondence between Cerwonka, then a graduate student in political science conducting research in Australia, and her anthropologist mentor, Malkki. Through regular e-mail exchanges, Malkki attempted to teach Cerwonka, then new to the discipline, the basic tools and subtle intuition needed for anthropological fieldwork. The result is a strikingly original dissection of the processual ethics and politics of method in ethnography.
For the late Fuad I. Khuri, a distinguished career as an anthropologist began not because of typical concerns like accessibility, money, or status, but because the very idea of an occupation that baffled his countrymen made them—and him—laugh. “When I tell them that ‘anthropology’ is my profession . . . they think I am either speaking a strange language or referring to a new medicine.” This profound appreciation for humor, especially in the contradictions inherent in the study of cultures, is a distinctive theme of An Invitation to Laughter, Khuri’s astute memoir of life as an anthropologist in the Middle East.
A Christian Lebanese, Khuri offers up in this unusual autobiography both an insider’s and an outsider’s perspective on life in Lebanon, elsewhere in the Middle East, and in West Africa. Khuri entertains and informs with clever insights into such issues as the mentality of Arabs toward women, eating habits of the Arab world, the impact of Islam on West Africa, and the extravagant lifestyles of wealthy Arabs, and even offers a vision for a type of democracy that could succeed in the Middle East. In his life and work, as these astonishing essays make evident, Khuri demonstrated how the discipline of anthropology continues to make a difference in bridging dangerous divides.
In the late sixties, Gail Pool and her husband set off for an adventure in New Guinea. He was a graduate student in anthropology; she was an aspiring writer. They prepared, as academics do, by reading, practicing with language tapes, consulting with the nearest thing to experts, and then, excited and optimistic, off they went. But all their research could not prepare them for the reality of life in the jungle. As they warded off gargantuan insects, slogged through seemingly endless mud, and turned on each other in fatigue and frustration, they struggled to somehow connect with their enigmatic hosts, the Baining—a people who showed no desire to be studied.
Sixteen months later they returned home. Despite months of trying, they had not been able to make sense of the Baining’s culture. Worse yet, their lives no longer seemed to make sense. Pool put her journals away. Her husband abandoned the study of anthropology.
Decades later, Pool returned to her journals and found in her jumbled notes the understanding that had eluded her twenty-three–year-old self. Finally, she and her husband returned to New Guinea for a shorter visit and a warm reunion with the tribe that challenged them on so many levels and, Pool now realized, made their journey and lives deeper and richer.
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